Haitian Orthodox Mission: a special neeed

One of our readers, Nicolas Neptune, the once-16-year-old who, together with a few of his friends, was in effect the founder of St. Augustine s at Jacmel, is

Message 1 of 4
, Jan 4, 2007

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One of our readers, Nicolas Neptune, the once-16-year-old who, together with
a few of his friends, was in effect the "founder" of St. Augustine's at
Jacmel, is in his final year of studies in agricultural engineering. His
school fees have been underwritten throughout his university studies by a
faithful contributor. But now, in order to complete his degree, he must
undertake and complete an on-the-ground project, studying the cultivation of
hot peppers in the region around the parish. His project (which I have read
and find impressive) has been approved by the university.

But in order to accomplish it (in effect, the equivalent of a thesis), he
has several needs which must be met:

A PC laptop computer (Macs are virtually unknown in Haiti, and I can't
afford to take on an additional role as computer support guy) of reasonably
recent vintage.

A digital camera -- anything of reasonable resolution and in good
functioning order, capable of downloading to the PC will do.

And about $1500 to cover costs for topographic maps, printing, rental of
specialized equipment, transport, etc.

Should a surplus of laptops and/or cameras turn up, I know well where to put
them to good use!

May the Lord bless and protect us all! Follows the amended text (the section concerning permissive non-commemoration is supplied from a later communication,

Message 2 of 4
, Jan 16, 2007

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May the Lord bless and protect us all! Follows the amended text
(the section concerning "permissive non-commemoration" is supplied from a
later communication, and some now irrelevant material has been deleted) of a
letter sent to Met. Laurus, Abp. Hilarion, and Bp. Gabriel early in
December. Vladyka Gabriel e-mailed me to the effect that the letter
expressed his own perception admirably, and that he had distributed copies
to all the bishops. Apologies to those who receive multiple copies; this
text has already been distributed in a narrower circulation. A Russian
translation has been prepared (I did not request it, but rather was asked
permission for it to be made). I can supply either English or Russian in
Microsoft Word 5.1 format (or as a pdf if necessary, though that takes a bit
of doing and makes for a much larger file) as an attachment to an e-mail
response.

Please note that I have been off the rocaclergy list for unknown reasons for
a couple of weeks and two requests to be reinstated have bee ignored. So
any response needs to be directed to me personally, not to the list.

21 Nov/ 4 Dec 2006
Entry of the Mother of God

Beloved Archpastors and Fathers in God:

With heavy heart I regard the impending (so it seems) submission of our
Church to the Moscow Patriarchate. For more than a quarter-century we have
worked together, seeking first, I trust, the Kingdom of God. By His Grace,
the work of the St. John of Kronstadt Press has flourished, and the Church¹s
mission in Haiti has grown, and our tiny parish of the Annunciation has held
firm in the Faith. Now, I look upon the impending dissolution of my family,
spiritual and corporeal, and I weep  serving, perhaps for the last time,
with many of my brethren with whom I have so long labored. My own family is
only one of hundreds, more likely thousands, which will be shattered if the
proposed submission actually takes place.

As you well know, I am not Russian, nor Greek, nor Syrian. I am at least as
much Haitian as American at this point  and really neither. My commitment
is to Orthodox Christianity  and so it should be for every Orthodox
Christian. But it seems that an overwhelming tide of sentiment for ³Russian
unity² is driving the move to submission, with much else laid aside, to be
dealt with at a later date  or altogether ignored.

Were the Moscow Patriarchate what it pretends to be, and is in effect
proclaimed to be by the proposed ³Act of Canonical Communion²  that is,
truly the Orthodox Church of Russia, then there would be no question: we,
ROCOR, must either resume our place within it, or be canonically established
as a wholly independent body. But, historically and ecclesiologically, I
cannot see this to be the case.

But what is today known as the Moscow Patriarchate has no historical or
theological continuity with the Orthodox Church of Russia, the Church of St.
Tikhon and the New- Martyrs and Confessors. By the might of the Soviet
state, the once-legitimate Metropolitan Sergius, having gone into schism,
became at best a usurper, at worst an outright impostor and fraud. The
post-Declaration ³Church² was wholly the creation of the Soviet power,
conceived to further its own evil designs. Following in the same model was
the ³restoration² of the ³patriarchate², at Stalin¹s behest. Unless we
engage in Soviet-style rewriting of history (and it seems there are many so
occupied), this history cannot be undone. What was created was at best a
schism (the legitimate Orthodox Church of Russia continuing within Russia in
the catacombs, outside Russia in what is now known as the Russian Orthodox
Church Outside Russia). It was a schism (or far worse) compounded by its
later engagement in ecumenism, rightly condemned by the Anathema proclaimed
by our Church.

Such a separation cannot be remedied by ³negotiations², but only by open
acknowledgment of the Truth and public repentance on the part of those who
have perpetrated the false ³church². This has not occurred. ³Regret² will
not do.

At a recent meeting of the clergy of the Southern Deanery, one of my brother
priests (himself a proponent of submission), asked what would satisfy us
(those who cannot in good conscience be party to such a submission). This
is a fair question  for, to the best of my knowledge, all of us grieve at
the current situation, in which we are (we believe rightly) sacramentally
isolated from nearly all of what claims to be Orthodoxy  not only the
schismatic Moscow Patriarchate, but as well the so-called OCA, the
Ecumenical Patriarchate, and the rest of ³World Orthodoxy². We would dearly
love to see an and to this isolation  but not at the expense of Truth.

I can answer only for myself, but suspect many others would make a similar
answer. On the count of what has come to be known as ³Sergianism², the
answer is fairly simple. A clearly stated renunciation by the Moscow
Patriarchate (in the person of the ³patriarch² himself and enacted by
synodal decree) of the infamous ³Declaration² which proclaimed the
submission of the ³Church² to the State, and public repentance for having
participated in the institution which falsely proclaimed itself to be the
³Russian Orthodox Church² would be necessary. Further, those individuals
who received their illegitimate ecclesiastical authority from that Soviet
institution must publicly repent and retire from their offices  or be
reinstated by a legitimate Sobor  not one controlled by those very same
persons and their appointees. Impossible? No; for with God all things are
possible.

With respect to ecumenism, the question is far more complex, for it involves
not only the Moscow Patriarchate, but as well all those bodies with which it
is in sacramental communion. (If the ³Act² is ultimately adopted and
implemented, those who accept the submission would likewise be in communion
with those same bodies). As to the Moscow Patriarchate itself, an immediate
and unconditional withdrawal from the World Council of Churches would be an
encouraging sign, though far from a complete response.

Incomplete, because it would not address the question of the other bodies
with which the Moscow Patriarchate remains in sacramental communion.
Briefly, only the two most egregious cases need be mentioned: The ecumenist
activities of the Ecumenical Patriarchate (and its subsidiary, the Greek
Orthodox Church in the Americas) are too well-known and too current to
require further comment; even one of its most ³traditional² hierarchs
publicly proclaimed the Orthodox Church and the Roman Catholic Church to be
³two lungs² of the same body. But far more serious is the second: What
calls itself the Orthodox Church of Syria has formally and publicly entered
into sacramental union with the heretical Monophysite church of Syria (which
even now on its web site proclaims its rejection of the Council of Chalcedon
and adherence to its heresy). In our own backyard we have, of course, its
child, the Antiochian Archdiocese of North America. Are we to be a party to
all this? God forbid!

Thus, the only fully satisfactory response to this issue on the part of the
Moscow Patriarchate would be for it adopt the course set by Metropolitan
Philaret, of blessed memory, and to sever sacramental communion with those
ecclesiastical bodies which engage in such heretical activity. Impossible?
No. But, sadly, unlikely.

For most of the twenty-six years since my baptism and ordination, I have
found it necessary frequently to reassure troubled people that no
³intercommunion² with the Moscow Patriarchate was imminent, that I believed
our hierarchs would hold firm in their commitment to true Orthodox
Christianity. I watched schism after schism, grieved over the premature
flight of many of my brother priests out of fear of such an event, and
continued (and still continue) to voice my conviction that only official (as
opposed to disorderly and disobedient behavior) action is ground for active
response. Now, it appears, we are on the brink of such action. If the
³Act² as proposed is actually adopted by our hierarchy, and proceeds to
implementation (in the form of public concelebration by hierarchs of our
Church and those of the Moscow Patriarchate), our Church as I have known it
will have ceased to exist  or will continue to exist only as a remnant
Church, not a party to the ³Act² or submission to the Moscow Patriarchate.

Should that day arrive, God forbid, I cannot in good conscience be a party
to the submission. I have no ³plans², have communicated with no other
hierarchs, and do not know what is to become of me personally, nor of those
committed into my charge. As directed by ukase, I will do my best to inform
my flock of the situation, of the proposed actions  and of my own response
to it. In response to numerous anguished inquires, from clergy and lay
people alike, I have counseled the same: wait, and pray; when and if the
day of definitive action comes, the godly path will become apparent.

As you well know, I have resisted, and continue to resist, anything
resembling the Mansonville schism. This does not mean, however, that my
conscience is quiescent. Vladyka Gabriel, you and I discussed the proposed
preposterous "permissive non-commemoration" some months ago, at which time
you found it as absurd as I. Indeed, it is an insult to the integrity and
intelligence of those to whom it is addressed. How does this differ from a
conscripted soldier hiring a replacement, or a Christian who hires someone
to take his place before the idol?

I cannot commemorate a false patriarch, nor can I be part of the false
church which he heads -- whether I myself utter his name at liturgy or not.
The time has not yet come, though it now appears it almost certainly will do
so -- but when it does, if need be I'll stand alone, whatever form that
might take. At that point, as I see it the Church which gave me birth and
has nourished me will have ceased to exist, swallowed up in an anti-church.
I won't have "gone into schism" or "left" -- I'll simply be left standing
where I was before.

What is that point? The point at which submission is formally declared,
and/or Metropolitan Laurus publicly concelebrates with or commemorates the
pseudo-patriarch.

Is it possible I am wrong? Of course, and I freely admit that I might yet
be ³enlightened²  but not by ³negotiations² and rewriting of history.

On the brink of departure for a two-week visit to our missions in Haiti, I
am especially concerned for the future of the flock there: two priests, a
deacon, six established missions, some hundreds of faithful. What is to
become of them? Again, I will do my best to explain the situation (in a
meeting of clergy and the most aware readers and laymen next week), and to
explore with them their options.

Beloved hierarchs: If this ³Act² is adopted and implemented, it will have a
devastating effect upon me personally, and upon a very large number of our
clergy and faithful. Many will scatter, grieving and reluctant, into other
³jurisdictions². Not a few will despair and fall into total apostasy. Some
will withdraw into isolation (as has already at least one family), doing
their best to survive with private prayers and readers¹ services, cut off
from all sacramental communion.

In the name of God, I beseech you, stop this course while it is yet
possible. Continue discussions, of course  not only with the Moscow
Patriarchate, but even with outright heretics, where it is possible in good
faith. But discussions are not negotiations, and the Truth is not to be
compromised.

Prior to sending this letter of appeal to you I have shared it with a few
close associates amongst the clergy (not for further distribution), trusting
their insights to help me better to say what must be said. I intend later 
but only after allowing time for your responses, if any  to make it public,
believing truly that ³by silence is God betrayed².

Please forgive me if I have been over-bold, or if I have in any way offended
you. I regret that I cannot simply lay my own conscience aside and follow,
blindly as a sheep the shepherd. Had I been able to do that earlier in my
life, I would never have become Orthodox  and I cannot do so now. Begging
your prayers...

You speak for many of us Fr. Gregory. Thank you for expressing these thoughts so well to our Bishops. Seraphim

Message 3 of 4
, Jan 17, 2007

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You speak for many of us Fr. Gregory. Thank you for expressing these
thoughts so well to our Bishops.

Seraphim

> -----Original Message-----
> From: orthodox-synod@yahoogroups.com
> [mailto:orthodox-synod@yahoogroups.com] On Behalf Of Fr.
> Gregory Williams
> Sent: Tuesday, January 16, 2007 4:11 PM
> To: orthodox-synod@yahoogroups.com
> Subject: [orthodox-synod] Letter of appeal to our hierarchs
>
> May the Lord bless and protect us all! Follows the amended
> text (the section concerning "permissive non-commemoration"
> is supplied from a later communication, and some now
> irrelevant material has been deleted) of a letter sent to
> Met. Laurus, Abp. Hilarion, and Bp. Gabriel early in
> December. Vladyka Gabriel e-mailed me to the effect that the
> letter expressed his own perception admirably, and that he
> had distributed copies to all the bishops. Apologies to those
> who receive multiple copies; this text has already been
> distributed in a narrower circulation. A Russian translation
> has been prepared (I did not request it, but rather was asked
> permission for it to be made). I can supply either English or
> Russian in Microsoft Word 5.1 format (or as a pdf if
> necessary, though that takes a bit of doing and makes for a
> much larger file) as an attachment to an e-mail response.
>
> Please note that I have been off the rocaclergy list for
> unknown reasons for a couple of weeks and two requests to be
> reinstated have bee ignored. So any response needs to be
> directed to me personally, not to the list.
>
> 21 Nov/ 4 Dec 2006
> Entry of the Mother of God
>
> Beloved Archpastors and Fathers in God:
>
> With heavy heart I regard the impending (so it seems)
> submission of our Church to the Moscow Patriarchate. For more
> than a quarter-century we have worked together, seeking
> first, I trust, the Kingdom of God. By His Grace, the work of
> the St. John of Kronstadt Press has flourished, and the
> Church¹s mission in Haiti has grown, and our tiny parish of
> the Annunciation has held firm in the Faith. Now, I look upon
> the impending dissolution of my family, spiritual and
> corporeal, and I weep  serving, perhaps for the last time,
> with many of my brethren with whom I have so long labored. My
> own family is only one of hundreds, more likely thousands,
> which will be shattered if the proposed submission actually
> takes place.
>
> As you well know, I am not Russian, nor Greek, nor Syrian. I
> am at least as much Haitian as American at this point  and
> really neither. My commitment is to Orthodox Christianity 
> and so it should be for every Orthodox Christian. But it
> seems that an overwhelming tide of sentiment for ³Russian
> unity² is driving the move to submission, with much else laid
> aside, to be dealt with at a later date  or altogether ignored.
>
> Were the Moscow Patriarchate what it pretends to be, and is
> in effect proclaimed to be by the proposed ³Act of Canonical
> Communion²  that is, truly the Orthodox Church of Russia,
> then there would be no question: we, ROCOR, must either
> resume our place within it, or be canonically established as
> a wholly independent body. But, historically and
> ecclesiologically, I cannot see this to be the case.
>
> But what is today known as the Moscow Patriarchate has no
> historical or theological continuity with the Orthodox Church
> of Russia, the Church of St.
> Tikhon and the New- Martyrs and Confessors. By the might of
> the Soviet state, the once-legitimate Metropolitan Sergius,
> having gone into schism, became at best a usurper, at worst
> an outright impostor and fraud. The post-Declaration ³Church²
> was wholly the creation of the Soviet power, conceived to
> further its own evil designs. Following in the same model was
> the ³restoration² of the ³patriarchate², at Stalin¹s behest.
> Unless we engage in Soviet-style rewriting of history (and it
> seems there are many so occupied), this history cannot be
> undone. What was created was at best a schism (the legitimate
> Orthodox Church of Russia continuing within Russia in the
> catacombs, outside Russia in what is now known as the Russian
> Orthodox Church Outside Russia). It was a schism (or far
> worse) compounded by its later engagement in ecumenism,
> rightly condemned by the Anathema proclaimed by our Church.
>
> Such a separation cannot be remedied by ³negotiations², but
> only by open acknowledgment of the Truth and public
> repentance on the part of those who have perpetrated the
> false ³church². This has not occurred. ³Regret² will not do.
>
> At a recent meeting of the clergy of the Southern Deanery,
> one of my brother priests (himself a proponent of
> submission), asked what would satisfy us (those who cannot in
> good conscience be party to such a submission). This is a
> fair question  for, to the best of my knowledge, all of us
> grieve at the current situation, in which we are (we believe
> rightly) sacramentally isolated from nearly all of what
> claims to be Orthodoxy  not only the schismatic Moscow
> Patriarchate, but as well the so-called OCA, the Ecumenical
> Patriarchate, and the rest of ³World Orthodoxy². We would
> dearly love to see an and to this isolation  but not at the
> expense of Truth.
>
> I can answer only for myself, but suspect many others would
> make a similar answer. On the count of what has come to be
> known as ³Sergianism², the answer is fairly simple. A clearly
> stated renunciation by the Moscow Patriarchate (in the person
> of the ³patriarch² himself and enacted by synodal decree) of
> the infamous ³Declaration² which proclaimed the submission of
> the ³Church² to the State, and public repentance for having
> participated in the institution which falsely proclaimed
> itself to be the ³Russian Orthodox Church² would be
> necessary. Further, those individuals who received their
> illegitimate ecclesiastical authority from that Soviet
> institution must publicly repent and retire from their
> offices  or be reinstated by a legitimate Sobor  not one
> controlled by those very same persons and their appointees.
> Impossible? No; for with God all things are possible.
>
> With respect to ecumenism, the question is far more complex,
> for it involves not only the Moscow Patriarchate, but as well
> all those bodies with which it is in sacramental communion.
> (If the ³Act² is ultimately adopted and implemented, those
> who accept the submission would likewise be in communion with
> those same bodies). As to the Moscow Patriarchate itself, an
> immediate and unconditional withdrawal from the World Council
> of Churches would be an encouraging sign, though far from a
> complete response.
>
> Incomplete, because it would not address the question of the
> other bodies with which the Moscow Patriarchate remains in
> sacramental communion.
> Briefly, only the two most egregious cases need be mentioned:
> The ecumenist activities of the Ecumenical Patriarchate (and
> its subsidiary, the Greek Orthodox Church in the Americas)
> are too well-known and too current to require further
> comment; even one of its most ³traditional² hierarchs
> publicly proclaimed the Orthodox Church and the Roman
> Catholic Church to be ³two lungs² of the same body. But far
> more serious is the second: What calls itself the Orthodox
> Church of Syria has formally and publicly entered into
> sacramental union with the heretical Monophysite church of
> Syria (which even now on its web site proclaims its rejection
> of the Council of Chalcedon and adherence to its heresy). In
> our own backyard we have, of course, its child, the
> Antiochian Archdiocese of North America. Are we to be a party
> to all this? God forbid!
>
> Thus, the only fully satisfactory response to this issue on
> the part of the Moscow Patriarchate would be for it adopt the
> course set by Metropolitan Philaret, of blessed memory, and
> to sever sacramental communion with those ecclesiastical
> bodies which engage in such heretical activity. Impossible?
> No. But, sadly, unlikely.
>
> For most of the twenty-six years since my baptism and
> ordination, I have found it necessary frequently to reassure
> troubled people that no ³intercommunion² with the Moscow
> Patriarchate was imminent, that I believed our hierarchs
> would hold firm in their commitment to true Orthodox
> Christianity. I watched schism after schism, grieved over the
> premature flight of many of my brother priests out of fear of
> such an event, and continued (and still continue) to voice my
> conviction that only official (as opposed to disorderly and
> disobedient behavior) action is ground for active response.
> Now, it appears, we are on the brink of such action. If the
> ³Act² as proposed is actually adopted by our hierarchy, and
> proceeds to implementation (in the form of public
> concelebration by hierarchs of our Church and those of the
> Moscow Patriarchate), our Church as I have known it will have
> ceased to exist  or will continue to exist only as a remnant
> Church, not a party to the ³Act² or submission to the Moscow
> Patriarchate.
>
> Should that day arrive, God forbid, I cannot in good
> conscience be a party to the submission. I have no ³plans²,
> have communicated with no other hierarchs, and do not know
> what is to become of me personally, nor of those committed
> into my charge. As directed by ukase, I will do my best to
> inform my flock of the situation, of the proposed actions 
> and of my own response to it. In response to numerous
> anguished inquires, from clergy and lay people alike, I have
> counseled the same: wait, and pray; when and if the day of
> definitive action comes, the godly path will become apparent.
>
> As you well know, I have resisted, and continue to resist,
> anything resembling the Mansonville schism. This does not
> mean, however, that my conscience is quiescent. Vladyka
> Gabriel, you and I discussed the proposed preposterous
> "permissive non-commemoration" some months ago, at which time
> you found it as absurd as I. Indeed, it is an insult to the
> integrity and intelligence of those to whom it is addressed.
> How does this differ from a conscripted soldier hiring a
> replacement, or a Christian who hires someone to take his
> place before the idol?
>
> I cannot commemorate a false patriarch, nor can I be part of
> the false church which he heads -- whether I myself utter his
> name at liturgy or not.
> The time has not yet come, though it now appears it almost
> certainly will do so -- but when it does, if need be I'll
> stand alone, whatever form that might take. At that point, as
> I see it the Church which gave me birth and has nourished me
> will have ceased to exist, swallowed up in an anti-church.
> I won't have "gone into schism" or "left" -- I'll simply be
> left standing where I was before.
>
> What is that point? The point at which submission is formally
> declared, and/or Metropolitan Laurus publicly concelebrates
> with or commemorates the pseudo-patriarch.
>
> Is it possible I am wrong? Of course, and I freely admit that
> I might yet be ³enlightened²  but not by ³negotiations² and
> rewriting of history.
>
> On the brink of departure for a two-week visit to our
> missions in Haiti, I am especially concerned for the future
> of the flock there: two priests, a deacon, six established
> missions, some hundreds of faithful. What is to become of
> them? Again, I will do my best to explain the situation (in a
> meeting of clergy and the most aware readers and laymen next
> week), and to explore with them their options.
>
> Beloved hierarchs: If this ³Act² is adopted and implemented,
> it will have a devastating effect upon me personally, and
> upon a very large number of our clergy and faithful. Many
> will scatter, grieving and reluctant, into other
> ³jurisdictions². Not a few will despair and fall into total
> apostasy. Some will withdraw into isolation (as has already
> at least one family), doing their best to survive with
> private prayers and readers¹ services, cut off from all
> sacramental communion.
>
> In the name of God, I beseech you, stop this course while it
> is yet possible. Continue discussions, of course  not only
> with the Moscow Patriarchate, but even with outright
> heretics, where it is possible in good faith. But discussions
> are not negotiations, and the Truth is not to be compromised.
>
> Prior to sending this letter of appeal to you I have shared
> it with a few close associates amongst the clergy (not for
> further distribution), trusting their insights to help me
> better to say what must be said. I intend later  but only
> after allowing time for your responses, if any  to make it
> public, believing truly that ³by silence is God betrayed².
>
> Please forgive me if I have been over-bold, or if I have in
> any way offended you. I regret that I cannot simply lay my
> own conscience aside and follow, blindly as a sheep the
> shepherd. Had I been able to do that earlier in my life, I
> would never have become Orthodox  and I cannot do so now.
> Begging your prayers...
>
> In Christ Jesus,
> Fr. Gregory Williams
>
> * * * * * * * * * * * * * * * * * * * * * * The Saint John of
> Kronstadt Press The Haitian Orthodox Mission The Orthodox
> Church of the Annunciation/Agape Community 1180 Orthodox Way
> Liberty, TN 37095-4366 USA
>
> Catalog of books & recordings: www.sjkp.org Information on
> the Haitian Mission: www.orthodoxhaiti.org Information on
> Church of the Annunciation: www.annunciation.us
>
> Phone: (615) 536-5239
> FAX: (615) 536-5945
> E-mail: frgregory@... <mailto:frgregory%40sjkp.org>
>
> [Non-text portions of this message have been removed]
>
>
>
>
>

All-Merciful Saviour Monastery

The Very Most Rev. Metropolitan LAURUS and the Synod of Bishops Dear Master: Bless! We intend that this letter serve as a token of our enormous and heartfelt

Message 4 of 4
, Jan 17, 2007

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The Very Most Rev. Metropolitan LAURUS
and the Synod of Bishops

Dear Master:
Bless!

We intend that this letter serve as a token of our enormous and
heartfelt gratitude for your most cherished efforts in bringing about
the healing of the division within the Russian Orthodox Church. We,
the Monastic Brotherhood of the All-Merciful Saviour, join in
supporting the unanimous decision of the Fourth All-Diaspora Council
concerning the unification of the Russian Church and now very eagerly
await the carrying out of the approved Act of Canonical Union.

As Your Eminence knows, thousands of Orthodox hierarchs, clergy and
laity from all jurisdictions will resound with ours in rejoicing over
this great and historic event! As a united Russian Church we shall
now be able to speak worldwide with far greater influence on the
moral and ethical issues that face us, bearing now credible witness
to the oneness of the Church made manifest in the sharing of a single
chalice.

We offer up our prayers that our Lord Jesus Christ, Who has brought
us to this historic moment, will continue to sustain and inspire all
of your most fruitful efforts.

Asking your Episcopal blessings, we remain,

Your faithful children,

Hieromonk Tryphon
and Brotherhood

[Non-text portions of this message have been removed]

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